A09339:2963
A Golden Chain
A golden chain: or The description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view whereof is to be seen in the table annexed. Hereunto is adjoined the order which M. Theodore Beza used in comforting afflicted consciences.A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.
Cambridge: printed by John Legat, 1600Cambridge: printed by Iohn Legat, 1600
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
I. The Church of Rome saith, that men are saved by grace: and again it saith,1 that men are saved by works. A flat contradiction. For Paul saith, if election be of grace, it is no more of works: or else were grace no more grace: but if it be of works, it is no more grace: for else were work no more work. Answer is made,2 that in this place Paul speaketh of works of nature, which indeed are contrary to grace, but not of works of regeneration, which are not contrary to grace. This answer is false: for Paul in a like place unto this opposeth grace and works of regeneration. Ye are saved by grace (saith he) through faith, and that not of your •elues: for it is the gift of God, not of works, least any should boast himself: for we are his workmanship created in Christ Jesus unto good works, that we should walk in them. Now let the Church of Rome speak what are the works of which any man may most of all boast? And what are the works for the doing of which we must be fashioned anew in Christ Jesus? Assuredly they must be the works of regeneration, dipped & dyed in the blood of Christ (as they speak:) wherefore it is evident, that Pauls meaning is to conclude, that if we be saved by grace, we cannot be saved by works of regeneration. II. The Church of Rome confuteth and condemneth in Councils, & derideth this doctrine that we teach that men are to be justified by the imputation of the righteousness of Christ: which righteousness is not in us but in Christ. And the Rhemists call it a fantastical justice, a new no-justice.3 But herein that Church is contrary to it self: for it defendeth works of supererogation, and works of satisfaction of one man for another: and their ground is, because the faithful are all members of one body, and have fellowship one with another, and therefore one may satisfy for another. Hereby it is plain, that the church of Rome most of all defendeth that imputation of righteousness, which most of all it hath oppugned. For when one man satisfieth for an other, the work of one man is imputed to another. But what? shall one man satisfy for another, and shall not Christ by his righteousness satisfy for us? shall God accept the work of one man for another, and not accept the righteousness of Christ for us? Truly there is greater fellowship and conjunction between the head and the members, then of the members among themselves: